Seals--Ch 7-Does Someone Have to be Worthy? - Endtime Issues September 2007

Verse 2: “And I saw a strong angel proclaiming with a loud voice, Who is worthy to

open the book, and to loose the seals thereof?”

“By now, this ‘strong angel’ should be a familiar figure to us. He was the one to which Jesus said: ‘Gabriel, make this man [Daniel] to understand the ‘mar’eh (Dan 8:16) and later who Daniel conversed with while in the lion’s den (see Dan 9:21; 6:22). Then, after 600 years, he was sent to signify this vision to John (see Rev 1:1).”¹

It alludes also to “the angelic spokesman in Dan. 4:13-14, 23 (cf. Dan. 4:23 [LXX]: ‘he saw that an angel was sent in strength from the Lord;’ 4:13-12 [LXX]: ‘behold, an angel was sent in strength from heaven and he cried out;’ 4:13-12 [10] [Theod.]: ‘a holy one came down from heaven and cried out in strength’).

“Not only are the descriptions of the two angels verbally alike but they also have the same kind of role: the Danielic angel is the spokesman for the heavenly council and proclaims a decree of judgment followed by restoration with respect to Nebuchadnezzar; the angel in Revelation 5 is also the spokesman for the heavenly council and proclaims a divine decree of judgment and redemption with respect to the cosmos.”²

The derivation of “strong” angel comes from the Greek word ischuros, suggesting mighty or powerful. The emphasis goes beyond the image of Gabriel, per se, to a “strong” voice. It must be heard by everyone. He asks a question in a loud voice.

Does this angel already know the answer to his question? Certainly. But, in the liturgy and anthems of heaven the loving passionate refrains were often expressed in a question by one group of angels and then another group responded, especially when the answer is a name of God. Here Gabriel, the head angel who took Lucifer’s place, poses the question to all creation.

“Proclaiming” (kerusso) really means heralding divine truth. The question, therefore, conveys a statement of truth only to be reinforced by the anthems of heavenly angels (vss 8-9).

“A loud voice (or loud voices) is rather common in the Apocalypse (cf. 1:10; 5:12; 6:10; 7:2, 10; 8:13; 10:3; 11:12; 12:10; 14:7, 9, 15, 18; 16:1, 17; 19:1, 17; 21:3). The utterances of these loud voices are always articulate.”³ They also unfold a timing element related to the final “loud cry” of the gospel.

The “message in question” was not to be missed by one created being. Thus Gabriel, Hebrew word for “God is my strength,”⁴ is going to ask a universal question!

Verse 2 – “Who is worthy to open the book, and to loose the seals thereof?”

Scholars have noted the significance of mentioning the opening of the book preceding the loosening of the Seals in the text. “The best solution is to understand kai as exegetical, meaning ‘even’ and the breaking of the seals as a closer specification of what is involved in opening the scroll (Lenski). In 5:5, a comparable construction with an exegetical kai occurs: ‘to open the scroll, even its seven seals.’”⁵ The focus transcends the opening of those Seals to the “worthiness” of the One to accomplish that task. The cry has gone out to find a worthy being for this task.

That question cannot be answered unless those hearing it know the importance of the book. The opening of the book could have mechanically been done by any of the heavenly hosts. What did the being that would be found worthy be worthy of? What was in that book that even the Seal opening process demanded qualification? Intriguing is when the question is being posed. God the Father has the scroll with the Seals in His possession. He does not open it Himself. He is prepared to give it to a being that possesses some quality He does not have! That being would vindicate His record of destiny, which was made long before (Psalm 139:16). Logic itself suggests that the contents relate to judgment. A being is needed to be the judge who has no need to be judged. That judgment would authenticate something because of the worthiness of the judge. The judge must be more than a passive reader of a scroll. He must have the authority to rule on past judgment. It will be seen that the worthy being must be worthy to bring to a close the great issues of the sin conflict by vindicating God’s character through this “witness.” God’s character is vindicated through judgment.

Evidence clearly shows that this scroll is a Book of Destiny of the complete history (past, present and future) of mankind (vs 7 and references 6, 14-16, 19). The Seals are broken during a period of time that ties in with the unsealing of Daniel 8–12. This is a time of calamities and a call to repentance. This will be the final call, the final warning before probation closes. It refers to the beginning of the Tribulation or “little time of trouble.”

Who then is worthy to judge the whole world? Jesus has proven Himself the standard of all right. In humanity He remained Godlike. In humanity He achieved victory over all principalities and powers. In His divinity He now has the right to judge all the wrong of humanity. Jesus is fully worthy.

Verse 3: “And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.”

“The challenge has gone out to all those dwelling throughout the entire creation, and no one is able to accept it. The tripartite division of the universe (heaven, earth, under the earth) is also found in Phil 2:10 – incidentally, in a scene of universal adoration of Christ – and probably stems from the second commandment, which forbids making an idol in the form of anything that is ‘in heaven above or on the earth beneath or in the waters below’ (Exod 20:4). As used here it stresses the universality of the proclamation rather than some particular cosmology.”⁶

Thus, where would one turn to find a being worthy to open the Seals and book –logically nowhere. “A similar pattern is used in the Babylonian division of the world into heaven, earth, and water. Here the comprehensive expression is an emphatic designation of the whole universe (Charles; Beckwith). A quasi-ascensive scale is implied in the three parts. As each region declines the challenge of producing someone able to open the scroll [decreases], eventually the possibilities are exhausted (Swete).”⁷

“There were ‘a few names ... in Sardis’ that were ‘worthy’ (Rev 3:4), but obviously, they did not qualify. Even those 24 elders or the onlooking angels failed to qualify. As amazing as it might seem, God the Father, who held that very crucial ‘book’ in His ‘right hand’ was ‘worthy’ (see Rev 4:11), but, apparently even that did not qualify Him to open it.”⁸

The very challenge that this heavenly dilemma gives to us reveals significant details about this scroll. If God Himself is unable to open it, then the Seals and contents must involve the execution of some event or activity that only the “Lamb” has authority to administer. Because of His victories, He began to vindicate God’s character before the universe even while on earth. That gave Him legal authority to judge and even destroy anything that tries to alter a perception of God’s loving nature. Jesus, therefore, actuates redemption and executes judgment. What God needs is someone who not only has authority to open the Seals but read (execute) what is in the scroll.

The book is a record undoubtedly complete in John’s day, of the history of the whole world – past, present and future to him. This would not be mysterious to God the Father or the Holy Spirit. The breaking of the Seals activates major events. Once the scroll is ready to be unrolled, the issue is not one of “ability” but “worthiness.” The content must relate to the victories of Jesus.

“For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:” Isaiah 29:10, 11.

“In The Background and Meaning of the Sealed Book of Revelation 5, Zdravko Stefanovic draws this comprehensive conclusion: ‘With the taking of the biblion the whole destiny of humankind is put into the hands of Christ; hence it is indeed the heavenly book of destiny. On the basis of its contents he would judge, hence, the judgment book (p. 322).’”⁹

Among scholars and expositors opinions vary as to the meaning of the scroll, the Seals and events surrounding this book. Often it is mentioned that the scroll is a title deed to this earth. But Jesus has already purchased mankind by His death. Paul beautifully outlined this: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” Ephesians 1:13-14.

The purchase has been made. The Holy Spirit is our “earnest money.” His seal gives us the right to the kingdom, our inheritance. Yet the redemptive process is not finished. That is what Revelation 5 addresses. There are many settlement issues that need completion. One is a striking demonstration of the nature of warring forces between good and evil before probation ends. Not until that phase is worked can the final Day of Atonement occur. Then the Feast of Trumpets follows – and then Jesus returns. After that, the contents of the scroll will become especially important in the vindication of God’s character. That impeccable character cannot shine with its utmost brilliance until every soul makes an irrevocable decision for their eternal destiny. The breaking of the Seals is of utmost significance to consummate the last steps of that end-time decision. In breaking the Seals, the way is opened to finally make up His kingdom and deal with those whom God has rejected.

“The fifth chapter of Revelation needs to be closely studied. It is of great importance to those who shall act a part in the work of God for these last days. There are some who are deceived. They do not realize what is coming on the earth. Those who have permitted their minds to become beclouded in regard to what constitutes sin are fearfully deceived. Unless they make a decided change they will be found wanting when God pronounces judgment upon the children of men. They have transgressed the law and broken the everlasting covenant, and they will receive according to their works.

“We need now to take heed to ourselves. Warnings have been given. Can we not see the fulfillment of the predictions made by Christ and recorded in the twenty-first chapter of Luke? How many are studying the words of Christ? How many are deceiving their own souls and cheating themselves out of the blessings that others might secure if they would believe and obey? Probation still lingers, and it is our privilege to lay hold of the hope set before us in the gospel. Let us repent and be converted and forsake our sins, that they may be blotted out.”¹⁰

Verse 4: “And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.”

“Chapter 5 of Revelation is unparalleled in all of scripture. As John opens the chapter his focus is initially on the book in God’s hand. But as the story progresses, we come to one of the most awe inspiring pictures of Jesus contained in the entire Bible. There is John, weeping and dispirited over the failure of anyone to come forward with the authority and right to open the seals. After all, God had placed these seals on the book, and no one with less authority would dare to touch them.”¹¹

Intriguing is this role in which John is portrayed. In other apocalyptic literature the seer often asks questions of meaning or timing. Here, John is not in that position. He is a passive scribe of the heavenly vision. But suddenly his emotions become part of the apocalyptic setting.

Why would John weep? The language “wept much” suggests that the experience covered a period of time. Much (poly) brings out the concept of “wept plenteous and long.”

“He wept at the prospect of an indefinite postponement of God’s final and decisive action. The universe itself was morally incapable of effecting its own destiny.”¹²

Here John witnesses remarkable celestial beings expressing a void in the heavenly courts for a needed action. John is caught up in this question of concern as if no answer seemed possible.

Some have attempted to put this word wept (klaio) into a category of wailing as a “professional mourner.”¹³ This has brought, in turn, demeaning comments toward John’s response. His response is elevating and of the highest concern. The question brings deep disappointment to John. His weeping was “audible.”¹⁴ An end to the controversy with sin is anticipated when the last Seal is broken. The question temporarily halts the anticipating.

“While the mighty angel introduces the whole action of seeking the worthy one to come forward, it is left up to one of the elders to bring the answer to John’s sadness and dismay.”¹⁵

There is another allusion that might have disturbed John. In Daniel 7:10-13 we are told, the “judgment was set” and the “books were opened.” Is there truly a time lapse between the judgment being set and the opening of the books? Woods intimates that this might be called the “great pause.”¹⁶ But those were books related to the judgment of the righteous. Here we are dealing with the destiny of the world.

Once again the dual challenge: to open (break the Seals) and look thereon (to read the book). However, the phrase “to read the book” appears to be supplied.

Verse 5: “And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.”

“His [John’s] soul was wrought up to such a point of agony and suspense that one of the strong angels had compassion on him, and laying his hand on him assuringly said, ‘Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.’”¹⁷

According to expositor White, at least one of the “elders” was a “strong angel.” And, if one was an angel the other 23 must be also.¹⁸ This clearly is a semantic portrayal.

For 24 redeemed beings to be exalted to thrones around the eternal throne at the very center of the universe would have to be highly elevated. Since the redeemed will be equal with the angels, the description “strong angels” serves as an intriguing characterization of the elders. “For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.” Matthew 22:30.

“We have the plain assurance of Christ that in the world to come, the redeemed ‘neither marry, nor are given in marriage: neither can they die anymore: for they are equal unto the angels; and are the children of God, being the children of the resurrection.”¹⁹

“At this point, a member of the angelic order of elders intervened to relieve his distress: ... ‘and one of the elders said to me, “Stop crying.”’ No symbolic meaning in such intervention is to be sought. The elder merely functions as a mediator, as angels of other orders do on occasion (cf. Rev. 17:1; 21:9) (Swete; Beckwith). An elder steps forward to inform or guide the seer ...

“His directive at this point is me klaie (‘stop crying’). The angelic messenger sees beyond John’s limited human perspective that such sorrow is inappropriate and instructs him to cease wailing. Essentially the same directive came from Jesus’ lips twice, once on the occasion of raising the widow’s son at Nain (Luke 7:13), and again when He was about to raise Jairus’s daughter from the dead (Luke 8:52). Weeping was not fitting on those occasions because of what Jesus was about to do – raise people from death. It was unfitting for John because of what Jesus was about to do – open the seven-sealed scroll: ... (idou enikesen ho leon ho ek tes phyles Iouda, he rihiza Dauid, anoixai to biblion kai tas hepta sphragidas autou, ‘behold, the lion who is of the tribe of Judah, the root of David, has overcome that He may open the scroll and its seven seals’). For this reason, the elder forbids John to weep any longer.”²⁰

“Throughout revelation angels help John as he receives and views the prophetic visions. They assist the prophet in interpreting scenes or lead him through a vision by pointing out details, focusing his attention on them (e.g. 17:1-3, 6-7). But in two instances an elder attends John (5:5; 7:13-14). The suggestion that the elder’s ‘intervention has no symbolical meaning’ misses an important point in the entire mediation of the prophetic message in Revelation from Jesus Christ through angels (1:1). In the two visions that have most to do with the redemption and salvation of God’s people and with the resulting triumphal reign of Christ, an elder attends John, not an angel. Who better than an elevated saint, who himself has gone through the suffering but now is at peace before God’s holy presence, to tell John to stop weeping by urging him to look at the Lamb of God? The elder has the honor of pointing John, in the midst of his tears, to the victorious Lamb of God. The imagery is reminiscent of the honor proclaiming the Gospel that God gives to his church, his people on earth – an honor that not even the angels have in this same measure (see Pet 1:12), though they had the honor of being the first heralds of Christ’s birth (Lk 2:8-14) and resurrection (Mt 28:2-6).”²¹

Verse 5 – “Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.”

The elderly Jacob called his sons around him to give prophetic messages for each son as to “what shall befall you in the last days” (Genesis 49:1). Though projecting the imagery of their lives, it became a prophetic symbol for literal and spiritual Israel. Judah would be strong and the head of all the other tribes.

“Judah, thou art he who thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he crouched as a lion, and as an old lion; who shall rouse him up? The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; ... Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk.” Genesis 49:8-12.

The Lion of the tribe of Judah by prophetic utterances would, over the years, become the strongest leader of Judah and in turn all of Israel. Jacob identified what that would finally be – Shiloh. “A term as ... understood by commentaries [as] ... an appellation for the Messiah.”²² One elder said, “John, Shiloh the Messiah, is going to open the book.”

There is debate as to the deeper meaning of the imagery in chapters 4 and 5. Some conclude it presents the inauguration of Jesus, especially based on when He is called the Lion of the tribe of Judah. When John sees Him, he views a Lamb. When the rider of the white horse is described under the first Seal, he carries a crown but doesn’t wear it. Not until there is further progression of events (Revelation 11:15-18) do we see Jesus reigning. This is not the imagery in Revelation 5.

“The lion, king of the forest, is a fitting symbol of this tribe, from which came David, and the Son of David, Shiloh, the true ‘Lion of the tribe of Judah,’ to whom all powers shall finally bow and all nations render homage.”²³

Now the promise of 4:1 is possible. John was to see events that would occur in the future. This Lion, the symbol of power, Shiloh, would prevail (nikao – aorist tense). He has and continues to conquer, overcome and be victorious. He is also declared to be the root of David or a descendant of David. This would leave no doubt to John, though he is being hosted by Jesus, who the One is to break the Seals and open the book.

“And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: ... And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people.... And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” Isaiah 11:1, 11-12.

Judah was to be symbolic of the 144,000. Shiloh, the root of Jesse and David, would be the deliverer because He had gained the victory. “And the multitudes that went before, and that followed, cried, saying, ‘Hosanna to the Son of David. Blessed is he that cometh in the name of the Lord; Hosanna in the highest.’” Matthew 21:9. They would be seen as the multitude that couldn’t be numbered.

To make this an unquestioned issue, Jesus winds the whole book of Revelation down by saying: “I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.” Revelation 22:16.

“The emphases on the tribe of Judah and on Davidic descent together underline one of the crucial qualifications of the Jewish royal Messiah: he must be a descendant of the royal house of David (Pss. Sol. 17:21; Mark 12:35-37; John 7:42), sometimes conceived as David redivivus (Jer 23:5; 30:9), descent from the tribe of Judah (Heb 7:14), and more specifically the Davidic (Matt 1:1, 6; Luke 1:32, 69; 2:4; 3:31; Acts 2:30-32; 13:22-23; Rom 1:3; 2 Tim 2:8; Ignatius Eph. 18:2; 20:2; Rom. 17:3; Smyrn. 1:1), and he is frequently called ‘son of David’ (Matt 1:1; 9:27; 12:23; 15:22; 20:30; Mark 10:47-48; 12:35; Luke 18:38-39’ Barn. 12:10).”²⁴

All the churches, all of God’s people throughout the ages, the remnant at the end of time are to recognize that what is about to happen occurs because He has authority (He is worthy) to carry out this judgmental task. “The fact that the verb nikao, ‘to conquer,’ is used without an object limiting the scope of victory suggests that his victory is unlimited and absolute (Rissi, Int 22 [1968])”²⁵ This is remarkable language, because we see pre-Day of Atonement, prejudgment language which establishes Jesus’ authority base to permit the terrible judgments to follow. Before Jesus’ death He declared “I have conquered” (John 16:33).

Exegetic ties to this include Matthew 22:41-46 where He ties the seed of David to the “Root of David,” where the latter refers to God (Son of God). In Isaiah 11:1-16 we find the branch from Jesse’s roots (Jesse was David’s father) as first being a judge then king and deliverer. Once again we see introduced in Revelation 5 the beginning of a progression where Jesus is first Judge and, finally, in Revelation 11 we find Him a reigning King.

Most scholars present Jesus as worthy to open the book because of what He did. Thomas carries this reasoning far beyond this thinking: “The purpose of Jesus’ victory is expressed by anoixai (‘that He may open’) [is worthy]. This is a shade different from calling the opening a result of His victorious redemptive work, because at the time of winning the victory the result was only anticipated. It is also better to see the opening as a purpose of rather than what constitutes the victory, because the significance of the opening of the seals is far-reaching, including also the implementation of what is revealed. The opening of the scroll is best seen as the object or purpose of Jesus’ conquest. The reason He won the victory was to enable Him to open this scroll of destiny and its seals and implement God’s purposes throughout the final stages of human history (Charles).”²⁶

That means His redemptive life and death were a preparation to preside over the final events between good and evil. For this cause “He came.” Thus, the imagery of God sitting on the throne with the scroll is one of His waiting for the Son to arrive. In fact, wonder of wonders, Jesus invited John to accompany Him to observe and record a future event – Jesus joining the Father in the Most Holy Place. The question raised as to who was worthy, then, becomes rhetorical; heaven anticipated His arrival. John became a witness to this. One of the elders wanted him to stop weeping so he would capture the joy they knew and see the event about to unfold.

The repeated advice to the churches was to overcome. Here we find Jesus has overcome, and He now has the power and authority to prepare the universe for the overcomers.²⁷

“Then Jesus rose up from the throne, and most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father.”²⁸

“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrficing love. The Lion of the tribe of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.”²⁹He has the final word and is filled with redeeming love.

The imagery of the judgment is beginning to mature. Judgment preparation is underway. A question that must be addressed: “What phase of the judgment are we about to witness?”

“In the time of trial before us God’s pledge of security will be placed upon those who have kept the word of His patience. Christ will say to His faithful ones: ‘Come, My people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.’ Isaiah 26:20. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful. The pillar of cloud which speaks wrath and terror to the transgressor of God’s law is light and mercy and deliverance to those who have kept His commandments. The arm strong to smite the rebellious will be strong to deliver the loyal. Every faithful one will surely be gathered. ‘He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:31.”³⁰

What language is portrayed here? The symbolism explicitly shows Jesus with power and love to execute warning and judgment. The breaking of the Seals begins both the final warnings and the onset of executive judgments.

9. LaRondelle, Hans Th.D.; How to Understand the End-Time Prophecies of the Bible, (First Impressions,
Sarasota, FL), p. 114.

11. Clover, David; Revelation, Chapters 4:1-8:5 (Prophecy Research Initiative document – 2002), p. 7.

13. Ford, J. Massingberde; The Anchor Bible (Doubleday, New York), 1975, p. 85.

14. Vincent, R. Marvin, D.D.; Vincent’s Word studies in the New Testament, vol. II (Hendrickson Publishers – 1886), p. 488.

15. Brighton, Louis A; Revelation, Concordance Commentary (Concordance Publishing House, Saint Louis), 1999, p. 135.

22. White, Ellen G.; The Seventh-day Adventist Bible Commentary, vol. 8, p. 1003.

24. Aune, David E.; 52A World Biblical Commentary; Revelation 1-5 (World Books; Publisher, Dallas, Texas), 1997, p. 351.